sample questions entrance exam in philosophy1. The subject of philosophy.
2. Worldview and philosophy.
3. Historical types worldview.
4. Philosophical outlook.
5. Philosophy and science.
6. Shaping and historical development ancient philosophy
7. Ancient atomism and philosophical outlook.
8. Plato in the development of ancient philosophy.
9. Philosophy in the Middle Ages.
10. The emergence of scholastic philosophy. Thomas Aquinas.
11. Renaissance and philosophy.
12. Anthropocentrism and humanism of the philosophy of the Renaissance.
13. scientific revolution 17th century and problems of epistemology.
14. The Great French Bourgeois Revolution and the French Enlightenment.
15. Kant in the development of German classical philosophy.
16. Philosophy of Hegel.
17. Formation of the philosophy of Marxism.
18. materialistic understanding stories. Philosophy of activity.
19. The theory of dialectics in Marxism.
20. Formation of neoclassical philosophy in the 20th century.
21. Man as a problem of philosophy.
22. The concept of anthroposociogenesis.
23. Marxist concept of the essence of man.
24. The problem of consciousness in philosophy.
25. Marxist concept of the origin and essence of consciousness.
26. The problem of man's attitude to the world in philosophy.
27. Concept practical attitude to the world.
28. Cognition as a problem of philosophy.
29. Forms and levels of knowledge.
30. The problem of truth in philosophy.
31. The concepts of "individual" and "individuality" in understanding the social qualities of a person.
32. Philosophical concept of personality.
33. The problem of man in neoclassical philosophy of the 20th century.
34. Man in the philosophy of M. Scheler.
35. Man in the philosophy of A. Gehlen.
36. Man in the philosophy of existentialism.
37. Specificity philosophical understanding social life, history.
38 Marxist conception of social life. The principle of materialism.
39. Integrity and consistency of society in the philosophy of Marxism.
40. The problem of periodization historical process. The concept of "socio-economic formation".
41. Historical types of society in the philosophy of Marxism.
42. Dialectics of productive forces and production relations.
43. The development of society as a result of human activity Structure of activity.
44. K. Popper and his criticism of "historicism".
45. The concept of local civilizations and cultures. O. Spengler.
46. Philosophy of history A.Toynbee
47. The theory of ethnogenesis Gumilyov L.N.
48. History in the theory of K Jaspers.
49. The theory of a single industrial society. R. Aron.
50. Theory of post-industrial society. D. Bell.
51. Information society theory
52. Philosophical content of the category of being.
53. The problem of substance. Dualism, monism and pluralism.
56. Dialectics and metaphysics.
58. Laws of dialectics.
59. The problem of being in the 20th century.
60. Religious-idealistic concepts of being in the 20th century.
61. Reports of the Club of Rome and the understanding of being.
62. Ideas of synergetics.
| Whether or not this publication is taken into account in the RSCI. Some categories of publications (for example, articles in abstract, popular science, informational journals) can be posted on the website platform, but are not counted in the RSCI. Also, articles in journals and collections excluded from the RSCI for violation of scientific and publishing ethics are not taken into account. "> Included in the RSCI ®: yes |
The number of citations of this publication from publications included in the RSCI. The publication itself may not be included in the RSCI. For collections of articles and books indexed in the RSCI at the level of individual chapters, the total number of citations of all articles (chapters) and the collection (book) as a whole is indicated. |
| Whether or not this publication is included in the core of the RSCI. The RSCI core includes all articles published in journals indexed in the Web of Science Core Collection, Scopus or Russian Science Citation Index (RSCI) databases."> Included in the RSCI ® core: No
|
The number of citations of this publication from publications included in the RSCI core. The publication itself may not be included in the core of the RSCI. For collections of articles and books indexed in the RSCI at the level of individual chapters, the total number of citations of all articles (chapters) and the collection (book) as a whole is indicated. |
| The citation rate, normalized by journal, is calculated by dividing the number of citations received by a given article by the average number of citations received by articles of the same type in the same journal published in the same year. Shows how much the level of this article is above or below the average level of articles of the journal in which it is published. Calculated if the journal has a complete set of issues for a given year in the RSCI. For articles of the current year, the indicator is not calculated."> Normal citation for the journal: 0 |
Five-year impact factor of the journal in which the article was published for 2018. "> Impact factor of the journal in the RSCI: 0.047 |
| The citation rate, normalized by subject area, is calculated by dividing the number of citations received by a given publication by the average number of citations received by publications of the same type in the same subject area published in the same year. Shows how much the level of this publication is above or below the average level of other publications in the same field of science. For publications of the current year, the indicator is not calculated."> Normal citation in the direction: 0
|
VI. PHILOSOPHICAL ANTHROPOLOGY
Philosophical anthropology(from the Greek anthropos - man) is a philosophical doctrine of man in its entirety. As an independent philosophical movement of the XX century. philosophical anthropology arises after the works German philosopher Max Scheler.
Ultimately, all philosophical problems center around human problems, so it can be called centralphilosophical problem.
Chapter 12. THE PROBLEM OF MAN IN PHILOSOPHY
The problem of man is one of the most ancient and complex. Man hides in his existence a great secret that has been trying to unravel for thousands of years.
In ancient times inner world man was compared with the universe, calling man a microcosm.
At present, the problem of man is classified as a complex problem that is solved by a system of various sciences and scientific means.
Philosophy occupies a special place in this system, it is designed to find answers to the following questions:
What is the nature of man and his essence? What is the meaning and purpose of human existence? What are the prospects for human development?
In the XX century. The most popular philosophical concepts of man were: Marxist, Freudian and existentialist.
12.1. Marxist concept of man
Marxist concept man began to take shape in the second half of the XIX century. in writings Karl Marx And Friedrich Engels, which came from labor theory of anthroposociogenesis. The problem of the nature (origin) of man was solved on the basis of Darwin's evolutionary theory and ideas about the natural-historical process of the formation of man in the emerging society. The emergence of human consciousness took place on the basis of labor activity and in connection with the development of language (see the book: F. Engels "The Dialectics of Nature", the article "The Role of Labor in the Process of Turning Apes into Humans").
The main concepts of the Marxist concept of man include: "man", "individual", "personality", "individuality".
Human
-
this is the generic name of a thinking being (Homo sapiens - a reasonable person). This concept indicates the differences between a person and an animal: the presence of consciousness, the possession of articulate speech (language), the manufacture of tools, responsibility for one's actions, etc.
Man has biosocial nature, because, on the one hand, he came out of the animal world, on the other hand, he was formed in society; it has a biological, bodily organization and a social (public) essence.
K. Marx In his "Theses on Feuerbach" he said: “... The essence of man is not an abstract... it is the totality of all social relations.
WITH from the point of view of Marxism, social traits, and not biological ones, are dominant in a person, consciousness is the leader, and not the unconscious.
Individual
-
it is man as a single representative of the human race. This concept does not include the features of a person's real life activity.
Personality
-
This is a concrete person with his inherent social and individual traits.
The nature of the individual is mainly determined by the social environment: what society is - such is the personality.
Individuality
-
these are those specific features that are inherent in this person, which distinguish him from other people.
In Soviet philosophy, the activity approach to understanding human personality(psychologist/1 N. Leontiev and others).
The essence of this approach lies in the fact that a personality is formed and manifested in various areas, activities: material and production, socio-political, spiritual, etc. Social activity is a universal, universal sign of personality. The wealth of the individual acts as the wealth of its actual relationships. Under the conditions of a totalitarian system, the Marxist theory of man faced the contradictions of real socialism.
The social ideal of Marxism is a communist society in which "the free development of each is a condition for the free development of all." The purpose of this society: the removal of all forms of alienation of a person, the emancipation of his essential forces, the maximum self-realization of a person, the comprehensive harmonious development of a person's abilities for the benefit of the whole society (K. Marx).
The restructuring of Soviet society led to the rejection of the Marxist concept of man as a state doctrine.
The development of the brain determines the ability of a person to carry out various types of activity, the release of the upper limbs allows a person to perform primitive instrumental activity. The brain allows you to perform higher psychological functions, that is, to reflect reality in complex images. If there is no society, then all the higher functions of the human body cannot realize the potency of consciousness, only in society, thanks to joint labor activity, a person is able to think and interact with other people. Thus, the biological nature of man is fully realized and develops in social conditions, supplemented by new social functions. According to Marx, the essence of man is determined by the level of development of social relations. Separation of the essence and existence of man. The development of social relations leads to the development of human essence. The level of development of society is determined by the level of development of production relations, that is, the relations of ownership of the means of production, but property relations are not yet developed, since there is no equal relationship to property. This means that the principle of social justice has not been implemented, therefore the human essence cannot be fully realized in these socio-historical circumstances. The result is an alienation of the human essence. Human existence will be complete when we build a communist society on the principles of social justice. The dual nature of human essence gives rise to the difficulty of accurately defining existence. The essence of man is primarily social, when the biological side of existence is oppressed. In Marxism, man is a social animal capable of work. In Marxism, man is seen as a being with an essence that is always beyond existence. The essence of man is separated from existence, which means it is objectified. The essence is determined by the norm of social justice. Consequently, the existence of man turns out to be an ideal that is created outside of man. The main problem of Marxism is the connection of essence with the existence of man. Alienation of man from his own essence. Bridging the gap is only possible through social change. A person, reaching ideality with essence, loses his own features, becomes a unified element in the social system. Man becomes a replicated individual. Behaviorism reflects everything in human behavior.
· The problem of man in modern European philosophy. Marxist concept of man.
· The influence of the dominance of private interest on ideas about a person, the motives of his behavior and life attitudes are clearly expressed in the concept of T. Hobbes (1588-1679). In contrast to Aristotle, he argues that man by nature is not a social being. On the contrary, “man is a wolf to man” (homo homini lupus est), and “the war of all against all” is the natural state of society. The deep basis of such a state is the general competition between people in the conditions of new economic relations.
· B. Pascal (1623-1662), who argued that all the greatness and dignity of man "in his ability to think." However, R. Descartes is considered to be the founder of modern European rationalism in general and anthropological rationalism in particular. According to him, thinking is the only reliable evidence of human existence, which already follows from the fundamental thesis French philosopher: "I think, therefore I am" ("cogito ergo sum"). In addition, in the teachings of Descartes, there is an anthropological dualism of the soul and body, considering them as two substances of different quality, which was of great importance for the development of the psychophysical problem. According to Descartes, the body is a kind of machine, while the mind acts on it and, in turn, is influenced by it. This mechanistic view of man viewed as a machine became widespread during this period. The most indicative in this regard is the title of the work of J. La Mettrie - "Man-machine", which presents the point of view of mechanistic materialism on man. According to this concept, there is only a single material substance, and the human body is a self-winding machine, similar to a clockwork. Other distinguishing feature their philosophical anthropology - the consideration of man as a product of nature, absolutely determined by its laws. Standing on the principles of consistent mechanistic determinism, they, of course, could not in any way recognize the free will of man. Another one characteristic These thinkers was that, criticizing the Christian dogma about the original sinfulness of man, they argued that man by nature is inherently good and not sinful.
representatives of German classical philosophy. The founder of this trend, I. Kant, believed that the subject of philosophy is not just wisdom, but knowledge addressed to a person. Answering the question about what a person is, Kant noted that a person is evil by nature, but possesses the rudiments of goodness. To make a person kind, he must be educated, guided by certain attitudes, requirements, imperatives. The main among them is the unconditional command (categorical imperative), which primarily has the meaning of an internal moral law, which can be considered as the main symbol of the autonomy of each individual human person. The formula of the categorical imperative can be reproduced as follows: "act as if your action could become a universal law for all." A person who follows a categorical imperative, avoiding the temptation of violating it in the name of imaginary love for one's neighbor, is truly free.
· G. Hegel, a representative of German classical philosophy, introduced the principle of historicism into the consideration of man. If earlier a person was considered as an abstract being, unchanged in essence, then G. Hegel pointed out the need to take into account the specific socio-historical conditions in which the formation of a particular person took place when studying human essence.
· The pinnacle of the sociological interpretation of man in the XIX century. became a Marxist philosophical and anthropological concept. Man was considered in line with the dialectical-materialistic approach in inseparable connection with the natural and social environment. Man is a product of the evolution of eternal, uncreated and indestructible matter, he is a biosocial being endowed with consciousness. Man stood out from the animal world thanks to labor, the ability to create tools. It is characterized not only by adaptation to environment but also the adaptation of nature, changing it in their own interests. At its core, man is not a natural being, but a social being. The natural basis is only a prerequisite for man, but his essence lies in the fact that he "is the product of all social relations." On the basis of this understanding of man, the founders of Marxist philosophy concluded that in order to "change" man, it is necessary to change society, some public relations replace others
| 
